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“Super Experience” or “Extraordinary” – Confucianism goes beyond its contemplation and reflection
Author: Huang Yusong
Source: Author AuthorizationBaoqing.comConfucian Network, originally published by “Gamble and Conquer” No. 5, 2021
[Abstract] As a verbal outlook that understands the concept of “beyond” in religion and philosophy, the ordinary meaning of “beyond” is “a subject that exceeds a certain object (the boundary)”. From the subject, the transcendent body of religion is “God” or “Heaven”; while the transcendent body of philosophy is human. From the perspective of words, the boundary line that religion transcends is the mundane world, so God or heaven is “transcendent”, which is what is called “inner transcendent”; while the boundary line that philosophy transcends is experience, so human sentiment or mind can be “transcendent”, which is what is called “inner transcendent”. Therefore, the transcendent concepts between philosophy and religion should not be contradictory, but the conditions must be recognized that a person (including saints) cannot transcend the mundane world; people can be transcended, but they cannot be transcendent. However, whether it is the oriental sensibility of the Chinese Confucian sensibility, its “inner transcendence” supernatural nature, it attempts to replace the extraordinary, which leads to human usurpation, which will inevitably lead to the usurpation of power in the power format of the mundane world.
The increasingly prominent “transcendence” problem in the academic world recently aims to explore the path of transcendence that Confucians should have in the future by reflecting on the transcendence journey that Confucians should have in the past two thousand years. [1] From 2018 to 2019, the important thing for the writer is to recite the “inner transformation of career Confucianism”, that is, to the thinking about “outside” problems. Fortunately, no mistake: The “internal” of the “inner transformation” of Confucianism in life is not the “immanent” of “inner transcendence” that criticizes, “this transformation does not transcendence beyond the “inner” thinking and thinking field of Confucianism in life” [2]. The problem of “out” itself is a metaphysical problem, but the origin or concern of the writer is political philosophy, and there are three key words, namely Confucianism, power, and excess. [3]
1. Ordinary discussion on the concept of “transcendence”
For the Chinese academic community, “transcendence” is an external word, that is, the translation of “transcendence”. Indeed, the discussion on the common sex of the concept of “transcendence” is basically about the common sex usage of the word “transcendence” in Eastern religions and philosophy. Since it has been introduced and widely accepted, it means that there is “responsibility” between China and the West beyond the concept [4]. Therefore, we can analyze the transcendent concepts of religion and philosophy in Chinese civilization, especially Confucian civilization.
(I) The common language structure of “exceed”
Despite the differences in the usage of “exceed” in religion and philosophy, they are undoubtedly based on the coordinated language structure of “transcendence”. Generally speaking, “exceed” refers to the superior quality, ability or state of a certain subject, that is, to go or be beyond some normal limit. So we can come up with the common meaning structure contained in the word “beyond”: or someone transcends something. The word “something” here is the “normal limit” mentioned below.
It is easy to see that the term “exceed” contains the concept of the structure of subject-object, that is, “a subject exceeds the boundary of a certain object”, and can be reduced to “S exceeds O”. Therefore, the supernatural concepts of religion and philosophy can be analyzed separately according to this “master-guest” structure, thereby reminding the two essential differences beyond the concepts.
In short, the difference between religion and philosophy beyond concept is actually the difference between them in terms of “transcending subject” and “object transcended”. The following analysis will confess: The so-called “inner beyond” and “inner beyond” disputes are actually a confusion formed by the confusion of two “outside” concepts, that is, the “outside beyond” what the two say is not a unified concept, and the subject (subject) and the word (object or its boundary) they enshrined are divergent.
(II) The “transcendence” of religion: extraordinary
In order to prevent the confusion of transcendence of ideas with the philosophy to be discussed below, the word “transcendent” here does not interfere with the Han Dynasty as “transcendent”, that is, transcendent the mundane world. Since civilization, humans have constructed a transcendent world in their minds that transcendent world beyond the secular world on the other side. This is the original meaning of the word “transcendence”.
1. The transcendent subject of religion<a href="https://sites.google.com/view/sugaraddy-coding: God or God
The Eastern word “outside” comes from Christianity. According to its concept, “God is extraordinary” (God is transcendent. In China, at most, in the Shang and Zhou dynasties before the first social transformation, ancient texts such as “Pen”, “Book”, and “Yi” have been expressed, and “God” or “Heaven” are also extraordinary. In order to distinguish the “God” (God) of Christianity, it is not a problem to translate the “Heaven” to “Tian”. Song Wei always smiled on his face: “No, don’t listen to my mother’s nonsense.” There are certainly serious differences in the concepts of “God” or “Heaven” between China and the West, but one thing can be determined: “Heaven is transcendent”. [5]
The most important thing here is the subject or subject of the “outside” verbal structure: the transcendent subject of religion is God or heaven, while the transcendent subject of philosophy is human. This is the most basic difference between religion and philosophy, and it is also the reason why people neglect and form confusion in thinking. For example, when people say “turn from ‘inner beyond’ to ‘inner beyond’” and stand up against two outs, they don’t have the interest to realize that the concept has been changed here: the so-called “inner beyond” is actually saying “God or heaven is extraordinary”; and the so-called “inner beyond” is just saying “Man can be transcendental.”
2. The object or boundary that religion transcends: the mundane world
We say that “God or heaven is extraordinary”, and that the object or boundary that religion transcends is the secular world in which people live. This means that God or Heaven is inside the world (outside the world), which is called “external transcendence”, that is, inside the world. This is to say that the so-called “inner transcendence” is about the extraordinary nature of God or heaven, not the super-experience of man.
The reason why this limit (limit) that God or heaven exceeds is for man, that is, no one can transcend this mundane world. Therefore, only God or heaven is an existence of “unlimited or infinite”; while man, including saints, is always an existence of “limited or infinite”. This is the infinity of human beings as “this is here”. To say that people are “infinite or infinite”, it is obviously an arrogant and presumptuous person.(usurpation).
(III) Philosophy “outlook”: Extravagant
In order to prevent the confusion of the “extravagant” concepts of the religion discussed above, Han Dynasty does not prevent the translation of “transcendental” as “extravagant”. The so-called “experience” is also beyond, so many students translate “transcendental” as “out of discussion” or “out of excess”. Of course, “superexperience” and “superexperience” are both “transcendental”; however, “superexperience” is not the inner God or the transcendentality of heaven, that is, “transcendentality”, but the inner transcendentality of man, that is, “transcendentality”.
The “philosophy” mentioned here is mainly referred to in the East, in the mainstream philosophy since modern times, and in China, it is important to refer to the philosophy of mind and nature like Song and Ming Philosophy. Modern Eastern philosophy may not necessarily deny the inner extraordinary. For example, Sucrates happened to connect philosophy with the inner extraordinary spiritual being. Oriental Philosophy changed from Descartes’s “knowledge” to Song Wei
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